Walead Mosaad – Maliki FiqhTadrib AlSalikClass 4 Purification
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AI: Transcript ©
So we continue reading
from Kitab,
but the maseric, you'll call it after the
maseric, you'll call it after the maseric, you'll
have them be mimetic,
dealing with the topic
of manici fait or jurisprudence.
And as we said in earlier sessions, this
book
is based upon the soundest
sources within the Nedeke
school
and its,
most
recent iteration, namely Aqib al Nasadiq,
at least in the pre modern period.
And it's kind of a simplification of Aqibid
Nasadiq, though we refer back to Aqibid Nasadiq,
the original work by Imam
Abu Barakat I Dabir,
Orahi Mahullah.
So
in this particular book, there was a section
on 'afida or tawhid, suddein, the foundations of
faith that we have covered in the previous
sessions.
And now we have arrived
at kind of the beginning of the actual
5th or, Jewish women section,
and he
preambles that with a section about a hackam
in this nam or the rulings
in general, what a legal ruling is. So
we'll begin with that
inshallah.
So a section about the Hakam
Haqam
or ruling
dealing specifically with Islam.
And usually,
when we say legal ruling or Hakam with
Islam, we're talking about,
in this context that which is connected with
or
that which is connected with the deeds, words,
acts of those who are hold to be
legally accountable
and legally
responsible by the sharia.
So he says, Adam, wafakkuk Allah, know may
Allah give you success.
That the legal rulings
within Islam are 5.
And there are 5 and it's upon which
the acts
when and here acts includes things that you
say and things that you avoid. So everything
that kind of deals with
your your your human condition basically, that is
not of the interior of the. The, you
said, that's a different,
discipline, namely,
or discipline of of the soul or purification
of the soul.
But here we're more concerned with the outward
aspects.
So Alejha,
Duluva, Ahmed al Mukalla.
So miss Mukalla, for 1, was held legally
accountable and
responsible.
And here he describes him as
or someone who is post pubescent.
In Islam,
we consider
people who have reached pubescence,
legally under the Sharia as adults.
So they are responsible for the things that
they do
in as much as any other adult would
be responsible for things that they do. So
they'd be responsible
for those things that are the rights of
Allah Subhanahu Wa Ta'ala.
So to pray and to fast and so
forth, And also hop up and evet
and the rights of,
all of the people of creation, so that
includes
refraining from harming them and not stealing and
lying and so forth. So all of these
things,
then become incumbent upon 1 once they reach
the sin of,
pubescence.
Some of the other books talk about some
of the signs,
and usually they're the physical signs.
So for for men, it would be the
beginning of the voice, the growth of of
body hair, and so forth. For women, generally,
it would be the beginning of the menstrual
cycle. The onset of the menstrual cycle would
be considered
the onset,
of puberty.
So even though they're held legally responsible and
considered adults at this particular stage, it doesn't
certainly mean that they're complete
adults.
So no one should get the idea that,
okay, I'm 15 and, you know,
I kinda feel like, I'm in puberty and
now I'm adult. So that means I sort
of have this also
completion or legal independence.
Remember the Deir in in another book in
the, his commentary on the Hareda,
he says that the beginning of often, right,
the beginning of
sort
of a requisite amount of intellect by which
one can
serve right from wrong
begins at the age of pubescence
and culminates and reaches its apex or zenith,
when one reaches their 40th year.
And that was a position or review held
by many of the RDMA.
And they cite also that most of the
prophets,
became prophets
or or their their prophethood was revealed to
them when they were about 40 years of
age, and that was actually the case for
the prophet Muhammad sallallahu alaihi wasallam as for
for many of the other prophets.
So,
alburugh
and also alaq,
having a represent amount of intellect. So someone
might be of adult age,
but if they are not of sound mind
and intellect,
then they're also not held to be regal
legally responsible. So it can either be Junoon,
insanity,
whether it's temporary, whether it's permanent,
whether it comes and goes, then in the
periods that one is not considered to be
insane, in other words, not able to discern
right from wrong and can determine
and be held for their actions, then they're
not gonna be held accountable by Allah Subhanahu
Wa Ta'ala.
This also includes when they're unconscious, when they're
asleep,
because this is when someone is when
when their intellect is not with
them. If they are
unable to discern right for wrong because they're
inebriated,
because they,
got drunk, if they did that on purpose,
if they introduced the drunken state upon themselves
knowingly,
then they're still held responsible.
However, if
they did so unknowingly,
then they're not held responsible or accountable. One
example that they usually use is you go
and you had some of your milk, but
it turned out to be fermented and you
weren't aware of it, and for some reason
you drank enough of it that you became
inebriated or intoxicated,
then one would not be held legally responsible
for,
the things that that they may do in
that state. That doesn't mean that if they
go and
go and and and ransack their neighbor's backyard,
that they're not at fault or they're not
at fault with Allah but they would still
have to make reparations
for the neighbor. Right? Because if your dog
or your cat or your cow
went and did that, you would still be
held responsible. So it's the the the cleave
or is removed from a personal individual basis,
but it's not removed in terms of damage
that is done by something that you own
or something that you do even when you're
in that particular state.
He also he didn't mention here, but also
it's usually mentioned is Gulu with Dawah,
which is that one would have had to
been exposed
to the message of Islam
in a manner,
sufficient now that they have enough knowledge of
it to make a decision about whether they
want to accept it or not. In other
words, that it's been been revealed to them
in enough of a way or conveyed to
them enough of a way that they can
then,
decide
and know it for what it truly is
to decide to accept it or not. So
many of the Aramaic, including Lazari and others,
they said if someone has
someone has a a a disturbed picture of
what Islam is and not really what it
is, then what they're rejecting is not really
Islam, but some sort of demented and distorted
version of it even though it's not really
Islam. So we can't call those people actually.
And at the end of the day, it's
not our job,
to determine who's mokele and not, who's who's
held legally
responsible or accountable for knowing the deen or
not, but rather our job is to convey
that message to begin with,
and to convey in the best
manner possible.
So
I my personal belief, I think that most
of the world's inhabitants are not in that
category. In other words, most non Muslims, I
don't think,
actually, especially in this day and age, even
though we're in the information
age and and things are passed easily on
the Internet and so forth. But so also
is misinformation.
So, Allahu Adam, that's something only Allah
knows, but I don't think that we can
really say that the the majority of non
Muslims at all today are actually rejecting Islam
per se based upon the idea that I
don't think that they actually have a quite
a clear picture of it or they have
a a distorted picture of it.
But, nevertheless, those those three remain kind of
the main,
conditions for,
for one to be held accountable. So it
reaches the the age of of pubescence to
have your sound mind and intellect and also
to know that the body stand to decide
that it's something that one and and realize
that it's the it's the way to practice
in this life.
So then he moves on to the actual,
Hakim El Khamsa, the 5
legal rulings. So he says,
So, Wajib, obligatory,
and that is defined as that where one
is rewarded for performance
and is disciplined or taken into account for
nonperformance,
like the 5 prayers are wazhib, are obligatory,
wabiduwaididein,
and fear of piety or being good to
one's parents,
and other,
obligations that are there in the beginning.
Mandub.
So the mandub then is
that which is derogatory or highly recommended, and
he here he defines it as
And
that which one is rewarded for its performance,
but one is not disciplined for non performance.
And these would include things like Nefed al
Bujuh,
praying,
the the sunnah prayers before or after,
Sayam Fathid Ayyanu Kulesha,
fasting 3 days out of the month, actually
not including Ramadan,
and other things that are mandu. But,
Here, the author simplifies it in the medical
school. It's actually there's a bit more of
a stratification of
of of what's considered to be sunnah, those
different levels.
So what they call to be sunnah is
the highly recommended sunnah. In other schools, they
would call it sunnah muakeda
or they confirm sunnah. In the Maneki school,
they simply say
sunnah. And in that category with things like
salawatiwit
or the the the laqa or laqa or
3 laqas that are prayed,
before one goes to sleep after salawatulishat. So
it's a very, very strong sin, and that's
one that's described that the prophet said and
urged others to do, and it's something that
he generally never left,
but it's less than obligatory.
Then they have something called,
which is almost the same category as that.
And the only thing that really falls into
that category is the 2 rakas before the
subah prayer, the morning prayer called the fejr.
So fejr in the manatee school actually refers
to the sunnahakaas, the 2 that are done
before the obligatory prayer
called the Sabah prayer.
And then then I have the broad category
of the mandud oin nafila,
which includes many, many things like the things
that you described
here.
So we should also not get get confused
with the word sunnah in a more general
linguistic sense or in a more Usuri sense.
So sunnah
as the,
the ornament of juristic reasoning. In other words,
that which by which these rulings are derived
from using that methodology, sunnah for them is
is kind of a stronger
word. In other words,
sunnah is what the prophet
did, what he said, what he exhorted others
to do, what he approved of, all of
that is kind of a general understanding of
sunnah. So where a rejection of that type
of sunnah,
would be a rejection of the din of
Islam.
Right? So we can't say, like, Quran only
as some people do, and then say sunnah,
you know, we reject that. This would be
incompatible with the mainstream normative
centuries or millennia held view of what Islam
actually is.
Here, he's talking specifically about specific
performance of of certain
acts of worship
as referred to being sunnah or manduva recommended
to do, not the broad understanding of sunnah.
Right? Like prophet Muhammad
said about himself,
Right? Whoever is non desirous or or or
rejects my sunnah, then it's not for me.
So it doesn't mean the individual performance of
these acts that that the prophet himself
did sometimes and didn't do sometimes,
like salat al buha,
the the mid,
the the mid morning prayer that he sometimes
performs, sometimes he didn't. But rather, it's referring
to the the general idea
of sunnah as the prophet
being the
embodiment of the Quranic principles and that comes
out into his sunnah. So really a rejection
of the sunnah is a rejection of the
prophet.
Then he goes to the 3rd category. He
says,
And haram or forbidden,
and that which is,
one is disciplined or chastised for performance and
here when are they disciplined and chastised? It
could be in the dunya in terms of
some sort of criminal punishment, if it's applicable,
and most certainly in the ekhira,
if Allah decides to deal with someone by
his attribute of adil
or justice,
though Allah subhanahu wa ta'ala can choose
to forgive him. So they say someone who
commit sins
and doesn't
repent from them,
and doesn't seek forgiveness from them, then we
say, as our scholars say,
Right?
Someone who who doesn't do that,
then means it's up to Allah He's he's
under Allah's will.
And Allah may forgive without one seeking forgiveness
or he still may take him to task
because
that is his right to do so, to
deal with someone by his justice by his
aden. And his justice is always,
perfect
and it's always unerring. So if he were
to deal with someone that way for for
for sinning, then he could do so. But
we also hold up the hope
that Allah Subhanahu Wa Ta'ala will will forgive
people for the sins that they're not aware
of that they commit.
So the haram then is that you are
taken to task for for doing it.
And that means
that,
if you
have intention and you avoid it,
right, with that intention,
like, I'm I'm I'm avoiding this and I
have intention because it's Haram, I don't want
to do it, then you will be rewarded
for for avoiding it.
Not because it never actually came up the
opportunity to do so and then you say,
well, you know, I'm going to be,
rewarded for
not robbing the bank down the street.
But, you know, we even thought about robbing
the bank down the street, knowing you have
the opportunity to consider it or anything like
that. But, you know, for all the non
performance of all those things
that are considered to be haram, there would
have to be an intention that you're not
doing it.
So he mentions
Right? Like,
sexual * outside of marriage,
shulbehham,
drinking of alcohol,
and other things that are considered to be
harm.
So those are 3 categories.
So these would be considered maku
or as he defines, or reprehensible,
those things that one, if they avoid them
with intention,
they are rewarded,
They do in this life and in the
next or and or in the next.
But the one who,
chooses to engage in the mapuh
is not punished,
is not held to task for it.
So he mentioned some examples here, kerifs and
chaz, that's for men.
Chaz is a silk
sort
of silk and and other material,
combination of fabric. So it could be like
linen or cotton or polyester something like that.
Pure silk for men is considered to be
haram, generally speaking, except for people that Prabhav
Sarsay said I'm allowed to wear because of
the skin condition.
But generally speaking,
this may come up later that,
silk clothes for men or silk sheets
or even sitting on a silk,
sitting would be would be a proposal or
harm
for men to do.
And eating
the meat of
animals who are predators.
That's one of the things in school. The
other thing that it's haram, actually. So anything
that that,
that's a predator and kills its prey, so
that would include lions, tigers, bears, and so
forth. All of those things would be,
my my understanding, the mashur or the dominant
opinion would be haram to eat. And here
the author cites that it's
or reprehensible to do so.
And also other things that will come up
later that are considered to be makhru or
undesirable or reprehensible.
And then be merely permissible
And
then the merely permissible and that which is
there is no sort of
viewpoint from the Sharia
in terms of a performance or non performance,
in terms of award or punishment.
It's the merely permissible.
And most things that we tend to do,
we actually fall into this category.
And the general Usuli principle
or foundational principle is that everything is maba'ah.
Everything is is hadal or lawful
until we we confirm that it's unlawful. So
the default state of things
is that things are illicit and lawful unless
we have a clear understanding from the sharia.
Right? One of the 4 schools from the
Quran al Sunnah that this thing is not
lawful or this thing is reprehensible,
for example.
So he cites some examples
like eating the the meat of lamb,
lipstick then wearing a linen,
well, maybe they become a little bit high,
and other things that are just from the
merely permissible. So you wanna wear green, you
wanna wear white, you know, other colors and
so forth, modes of dress and things.
These are all from the Mubah. However,
from
a kind of spiritual perspective,
we do
also recall that,
that with the intention,
an ada or something that's in a habit
or merely something permissible
can be changed into something that is rewarding.
Right? That if you have the intention behind
it.
So
like,
you know, riding
in a car or a vehicle or something
like that, traveling and using that for transport.
It's from the permissible.
But if the intention behind it, right, is
for the place you are going to facilitate,
you're going to that place. Right? So let's
say there's Mejdas El, or there's a place
of knowledge that you want to go to
and,
you know, you have intentionally turned the ignition
in your car that I'm going to this
place to learn, then what was merely something
permissible, which would be driving your car, now
becomes something that is commendable and even something
that can be rewarded.
So from, sort of a teskiete nafs or
spiritual purification point of view,
the believer should endeavor to not just do
things that are merely permissible, but try to
find
an intention within them that would make them
just more than permissible, but actually
meritorious.
You know, and even even in the clothes
that you wear, if you,
you know,
wear something that is neat, that is comfortable,
that is clean, that is dignified. All those
can be things that go into the media,
the intention. So it's not just a question
of being really permissible.
Many of us, Sahaba, would would actually
emulate the prophet sallallahu alaihi wasallam and things
that we thought were that were merely habitual.
Right? Sid Nannes,
he said I used to look for the
good bat.
I used to look for a type of
gourd
or squash
in the food because I know the prophet,
so I said, I'm gonna do the same.
So I would do that. So it's not
something really permissible, but if the intention behind
it is I'm emulating
the prophet, so I said then, then it
becomes not just a habit or a ada
or something permissible, but something that is, at
the very least,
rewarded
because it's a sign of
of of of love and
of,
wanting to follow the prophet even
in his mundane acts, which which no one
can can censor that. I mean, that's a
that's a praiseworthy thing to do. Even in
in in things that we think to be,
that were just part of this habit.
And generally speaking, we say that
the acts of the prophet Muhammad Sallallahu Alaihi
Wasallam always was within the
the realm of either he's doing what's considered
for us obligatory
or sunnah.
And he wouldn't do a makru thing
and he wouldn't do something just merely permissible,
but there'd actually be a type of intention
behind it for what he was doing. So
he would make comments about colors of clothes
that he would wear and he said, I
I like the white
clothing and that's not just like personal preference,
that's because,
white symbolizes purity and white because it's, you
know, and any blemish that comes on it
is easily seen, so it's like a metaphor
for the human soul and so forth. So
there are there are reasons behind why you
have preferences, what even seem to be like
personal preferences.
So that kind of is a brief overview
of the Akhem in Islam, the 5 legal
rulings.
There are other legal rulings
that are call are called from,
Akhem and Waba,
which deal with,
conditions for things and which deal with as
bad,
you know, why when when does medical prayer
become obligatory, when the sun sets, so that's
called,
Sabbath.
But we'll get into that, I think, as
we as we go through the text and
we'll almost have to cover it,
right
now.
So here in earnest he begins Kitab At
Tawhala Was Salah,
the book of purity
or ritual purification
and the salah and prayer.
So generally speaking,
I'm not aware of any 5th book that
doesn't
start off with,
tahala,
which is purification.
And purification is one of the conditions
of sekha,
one of the conditions of validity
for the prayer, in addition to other things
like facing the and having one's nakedness covered
and,
and so forth.
So,
usually that's begin they usually begin with that
because that's usually the one that people have
to have focus most about is their Tahara.
And when we talk about Kahara, we're gonna
talk about several things
regarding it. It's gonna also include the things
that we use,
right, that are going to
be using the performance of making original purification
of, usually water.
Sometimes, however, sometimes
that will come up in the section about,
or dry ablution.
And we're also going to talk about the
types of water, which he begins with here,
because,
can we just use just any water or
what happens if the water becomes affected by
a substance?
When can we use it? When can we
not use it?
When can we use it for just, like,
cooking and cleaning? And is there a difference
between using for cooking and cleaning versus
using it for ritual ablution and pajara?
That also comes up.
You know, then we're gonna look at the
categories of,
at totsheel or 10jis.
Right? Can we render something
in a pure state after it was in
a non pure state? So that also talks
about the Hadoa and Najasa.
Right? Tahara means something that's pure and of
itself.
And then Najesa,
something that's considered to be impure but from
a ritual perspective.
Not just from a perspective, like, you know,
I don't wanna touch that. That's disgusting,
but from a ritual perspective.
So, you know, for example, the,
the finest,
Chateau Marginay from France that was bottled
in 1953
that cost maybe $1,000 a bottle of champagne,
for us is najassa.
It's not just haram to ingest, but the
actuals, the the substance itself it will get
on you is considered majassa, and you you
actually couldn't pray with that stuff upon you
because it's considered to be something impure even
though people pay 1,000 of dollars for it.
Whereas, for example, in the Maniche School, the
the mud
where the pig,
you know, kind of wallows in is, you
know, lathering itself up in, assuming it didn't
defecate in it, and it was just coming
in contact with its body,
that mud itself is not considered to be
najas.
Right? Because the pig in our schools the
animal itself, the
place of it, they're not just in the
whole dog. Right? The actual animal itself, we're
gonna look at the form of that, which
means the things that it excretes, that's a
different category. But the actual animals themselves like
the dog, like the pig,
both of them are considered to be caught
in the, while they're alive that is in
the medical school.
So those issues will will come up in
in some way.
So he says,
know that the prayer has conditions, and this
is what we alluded to earlier.
So
conditions are different than things that are obligatory,
and the main difference is
conditions are things that need to be performed
and are considered not part of
that obligatory act. So conditions for the prayer
are not considered to be part of the
prayer. So your ritual purification or your or
your
is not considered to be part of the
prayer, but it's a condition for the prayer.
Condition for what? For its validity.
Right? So there's 2 types of conditions.
There's condition for validity, which would be you
have to have that condition for the thing
to be valid. So if I go and
pray and I don't have the boo and
I don't and I use the restroom, that
prayer doesn't count. It's not it's like I
didn't pray at all. It's not valid.
Then there's another type of condition
called,
which is a condition for
obligation.
So the thing doesn't become obligatory upon me
unless I meet the condition of
obligation.
So,
I don't have to pray
at all until,
for example, I have,
I'm post pubescent and I'm of sound mind
and intellect.
Before that or outside of that, one is
not required
to pray,
in that sense.
Also, for a woman not to be on
her menses, right, is a condition of both
validity
and obligation.
So she's neither required to pray and if
she were to, in that state, it would
not be valid in any way.
So sometimes you can have something that's
just a condition of validity by itself or
condition of,
obligation
or both together at the same time in
the same act.
So here, he's mostly talking about churutz.
He's talking about conditions of
validity.
So he says,
and this is what we said earlier.
So amongst them
are those which
obligation
is set upon them
like reaching pubescence
as we said earlier.
And he also mentions here,
not being compelled
to not do it. So if someone's compelling
me, right,
say he's imprisoning me or threatening me with
with
the lethal force or or death
or death of somebody else to say, you
know, don't pray,
then the the prayer doesn't is not legally
obligatory upon me because I'm being compelled.
But short of being compelled, then then
then I would be required to do so.
Is the other one. And there are some
where it is,
set upon the validity.
So a condition of validity as I described
earlier.
So and in terms of the prayer here
specifically,
there are these particular conditions of validity. The
first one, taharaatulhadath.
So the taharaat of hadath
or what we would say ritual purity.
In other words, it's a state that affects
the mukanda,
the the person themselves.
So it's not about a physical purity, but
it's a ritual purity. And there are things
that are going to negate or nullify
that ritual purity like using the restaurant, for
example.
And there are things that we can do
then to regain
that ritual purity, namely, wu
or was, the purification bath or teyamom, one
of those 3.
This is called the Hadith.
Right? From Hadith, and that's something, you know,
Hadith means an occurrence or something happened to
you, but it's referring to
this,
nonphysical ritual purity of of the person himself.
Then the other one is tahatul kabeth.
This is physical purity. Kabeth means najeaseh.
So to make sure that you don't have
najesa on something that's considered to be impure
substance
either on your physical body,
on your clothes,
or on the place of prayer, specifically where
you're going to your body is going to
meet the ground.
All of those things have to be free
from najessa or chabath. This is called the
habath of chabath.
And we'll go more to that in a
bit. Sathullah'ura
is the third one, covering one's nakedness.
So for men and women, there are or
or something that's of a nakedness or a
part of the body that needs to be
covered
when one prays, which incidentally is the same
whether in prayer or outside of prayer. So
this topic of how people should dress or
what should be covered actually comes up
in in the in the chapter about, Sabah.
And you don't really find it anywhere else,
at least in many key books that I'm
familiar with talking about covering oneself up. Usually,
talking about when we're talking about the prayer,
but it refers to both in the prayer
and,
outside of the prayer.
Obviously with with people who who should not
see you in that in that naked state.
Wistaqbaluqiblah
And the 4th one is facing the qiblah,
facing the prayer direction, which we'll go into
more detail later. Wala Islam,
he includes here actually being a Muslim. So
if someone is interested in Islam and is
praying a lot, but they haven't quite gone
that step and actually
kind of making decision to take up on
Islam,
then,
we would say that those prayers aren't actually
valid because they had not
taken up on Islam yet. And
avoidance of those things that would
negate the prayer itself during the prayer.
So if you purposely eat,
right, during the prayer and, you know, you
have, like, a cheeseburger in your pocket
and you take it out and you start
eating it because the amendment is taking too
long and then you start eating that purposefully,
then that would negate the prayer. So that's
considered
also a condition for for validity that you
don't do anything that would
would would
invalidate the prayer.
Prayer. And then there are some conditions
that
both obligation
and validity,
go back to them or or or depend
upon them.
And he says,
so intellect.
So someone who is,
not of sound mind is neither required to
pray, and if they do pray in that
state, it's not acceptable.
Right? Or if they pray while they're unconscious
or while they're sleepwalking,
none of those prayers are accepted.
They're not valid nor are they obligated to
do so whether in that state.
And to pray in the proper time period.
So if I say, you know, I wanna
get a jump on things, I don't wanna
actually play off. Pray also before also comes
in.
Also, it's not obligatory upon me before us,
before the time actually comes in,
nor is it valid if I move it
up like that,
except in certain situations like travel.
But outside of that,
it's not valid to do nor is it
obligatory
upon it. So if someone
passes dies
one minute before the asafar actually comes in,
they're not held accountable for not bringing that
asafar because there's never obligatory upon them to
begin with.
And also here specifically for women to be
not in a state of,
menses or postpartum bleeding.
So that's called validity and obligation as we
we we mentioned earlier.
Here he mentions the ability to use
the water or to make the air move
as being
a condition of validity and
of obligation.
And there's actually some
There's some difference of opinion in the school
about that.
So if someone was in a situation, for
example,
where they had no access to water and
no access to
Saeed, no access to
earth that they can make the emun with,
like, if someone's in a jail cell,
and they're not given access to any of
those things,
Is the prayers still looking bit obligatory upon
them or not? So one of the opinions
in the school that it is not obligatory
because they don't have the means
by which to fulfill the conditions.
Another opinion says no,
it's still obligatory and they should pray even
in that state,
That only the the wudu or the tahara
now is,
not valid, but then it becomes no longer
required because one is not in state by
which to to live that from themselves. So
there's there's 2 opinions in the school about
that.
When he said it in the following sections,
after this introduction, there's going to be sections
that connect or or deal with these issues
that were just brought up. So the first
one,
hustler, fiehachem and mieh.
So the first section is dealing with
illegal rulings pertaining to water,
akhemia.
And as we said earlier, this is important
because when we're going to
try to lift your state of,
of hadith
or ritual,
impurity,
the first thing you look for, well, I
need water and I and I have to
have the right type of water.
So he says, Adam
know may Allah give you success.
So
may Allah give you success. Know that purification
from Chadeh
and from Chadeh.
So ritual impurity
or ritual purity
and ritual and physical purity,
both
are dependent
upon purifying
water.
So purifying water. So water that's purifying of
itself. How is it purifying?
Purifying in that it can lift the state
of
ritual impurity and also wash something
that is physically impure.
So you need that type of water to
to be able to do that.
And then he describes it. And
it is the one that remains in the
state upon which Allah created it.
Whether it comes and falls from the sky
like rain, snow,
hail,
o neva amin al ab, or comes from
the earth.
So that can that includes bodies of water,
lakes, ponds, rivers, oceans,
and underground aquifers,
above
wells.
All of these things are considered to be
water in its,
natural state.
So
other things that we may call a water
but are not what what's what's described here.
This is called a
or unqualified
absolute water, what we usually turn to be
water that comes in its natural state.
So the water that we can get out
of a coconut
or the water that we can if we,
you know, squeeze a a watermelon
from.
None of those things are considered to be
water that is proper for purifying.
We can drink it, we can ingest it,
but it's not considered the type of water
we need to do the
or to do the host. It's not in
that state. So in in Uplat, absolute or
unqualified water then has to be something
that is found in underground aquifers,
well water, or water that comes from the
sky and then goes to a reservoir,
where water naturally occurring, like in rivers and
ponds and lakes,
streams, oceans, and so forth. And we're gonna
learn a little bit more about that as
he gets into it here.
What is the exception to this?
Now he's talking about a different issue.
What if this water that we recognize as
being
pure of itself because it comes from the
sky or it comes from the earth,
something affects it.
How does it affect it? Either it mixes
with it, halatahu,
aulaasatahu,
right, or it touches it. There's some type
of contact. So it can either be a
mixture
or there's some type of contact.
In this case,
what he says,
If one of its three properties
is affected, either its color
or its taste or its smell
with something that is mixed with it
or
touching it,
and that thing is in itself najeessa,
that thing is considered to be ritually impure,
then in that case,
the water itself becomes
impure.
So if I set aside, like, a bucket
of water that I I pulled up from
my well
and,
the cat
came by
and and decided that I wanted to urinate
in that water
and it does so.
If I look at it and I observe
it and I see its color has changed,
right, there's a little bit yellow tinge to
it now,
or
I said I can't tell the color. Let
me taste it. Right? When I taste it
and that tastes like a little bit like
ammonia.
Did the cat do something in here? Then
that's its taste.
Or I actually go and smell it
and I feel like, you know what? This
smells like cat urine.
Then in that case,
if one of those three things changes,
then that bucket of water is no longer
viable
for Wodoo or for Ghost or to clean,
something that's
impure like the ground
or for anything, actually. There's nothing you can
use it for. You can't use it to
wash your dishes and you can't use it
to, to drink it yourself.
The only thing they said, the exceptions to
it,
if you wanna water your plants
or water for your animals,
things of that nature.
But for common human usage,
if it becomes
ritually impure because it's something of naje sata
shi, then in this case, I can't use
it for anything
neither for igadet, neither for lifting a state
of impurity,
physical or ritual,
nor for adet or habitual things like cooking
including,
you know, cooking utensils and the like.
Right. That's if it's najasal.
It's considered to be original fuel.
If the water, however
if the changing agent
right? So we said cat urine in the
first example. In kenenmuhayirutahiran,
a will meshkukanfina
diaseti. So two things here. If themuhayir is
tahir,
if themuhayir
is pure,
but nevertheless affects one of the properties.
So same bucket of water
and,
you know, the neighbor just went to the
corner store and he's walking by with his
milk carton
and he trips and falls and then the
milk cartons
bursts open and some of it falls into
the bucket of water, the milk,
which is thought. Right? It's considered to be
a pure substance, not a peel.
However,
I look to the water and there's a
milky color to it, it's clouded.
Right? Or I taste it. I smell it
much in the same scenario as the first
time.
Can I still use it for Kahala?
And to remove Najasa? No. I cannot.
Because now it's changed one of its three
attributes, one of its three properties.
However, can I use it for a hideout?
Can I do I have to throw the
thing the whole thing out or
feed it to my cow? No.
I can use it for myself.
So I can still use it. I can
drink it myself or if I, you know,
wanna clean something with it or something like
that, then that's perfectly okay.
That's if it's
Or the second category, I'm not sure what
it is exactly.
Right? I'm not sure if it's an adjustment
or not. So,
I go to the water, the bucket of
water, and I see
that it has this sort of
kind of reddish or pinkish
tinge to it.
I say, is that from blood,
which would be considered najas,
impure?
Or,
is that from,
red dye?
And I can't tell the difference
in terms of taste, in terms of smell.
I can't tell the difference. So this is
called Meshkooken,
not that I have a greater suspicion 1
or the other. If I have a greater
suspicion 1 or the other, then it takes
that ruling. So if my greater suspicion that
it's blood
and that's suggested, then I don't use it.
However, if I'm completely
I can't make it, like, 5050. I can't
decide one or the other, in other words,
nashtruka and p najecepti.
Then at this point, I cannot use it
for tahala,
for ritual purification.
However, I can use it for
I can use it for
things of a nature of
You know, habitual things, clean,
things like that.
So we talked about something that's mixed with
it
or touching it. Right? Came in into contact
with it. Then it started to have to
be stirred up and mixed with it, but
it came into contact with it. What about
something that's close by?
Muja'awr means it's close by, but it's not
touching it. He says here,
Right? And if the smell of the water
changes by something that's
next to it.
Right? So the bucket of water just happens
next to be my rubbish bin
that's also outside and there's a kind of
foul smell coming from it. And then I
go smell the water and kinda smells the
same. However, there was no mixing, there was
no touching.
In this scenario, the water remains
remains usable and viable for both the hala,
for both ritual,
verification as well as washing,
Nejassen
because it actually didn't change
really. It's just the air around it
became affected and so you think that it's
it's the water that's affected.
Also
not affected by the water.
Right? So
thing with the water is affected by something
from
naturally occurring minerals and sediments
in the ground or in the river,
so anything of mineral, sediments, mercury, all those
things,
you know, or rivers, you know the red
river is not really red, but it looks
red because of the sediments underneath.
So that water is still considered to be
purifying because it's a naturally occurring
substance.
Also,
you know, based upon where it is, the
color of the ground,
right, or where it's passing over,
or if it's water that's been closed, if
you got some sense of water from Omar
and you came back and you left it
in your canteen, and then a year later
you haven't used it, can you still use
it because it sat for a year? No.
Of course, because nothing changed it. So Tullin
Mux, which means it's sitting for a long
time, also doesn't affect the water.
Well, Mutawad did mean almari,
madam a high end.
Right? And
that thing which
lives and dies within the water like fish
and whales and things like that because we
can use ocean water.
So saltwater is considered to be purifying,
even though it's salty, it's not fresh water,
but it's naturally occurring. So things that live
in the water,
right, and die in the water of the
naturally of the ocean and of the sea
like fish, like,
whales, and
squid, octopus, and alike.
Them living and dying and so forth doesn't
affect the purity
of the water.
However, things that don't live in the water,
right,
like,
same bucket of water
and,
there was a mouse
running around
and
he's alive and he falls in the water
and he drowns.
In that scenario,
if I'm able to remove
the water surrounding him and separate it from
the rest, that's that's a lot of water
that it was not affected because
when when when they died, there's maybe things
that come out of them, right, when they're
when they're gasping their last breath. This is
what would make the water in Nejasa,
not the actual animal itself.
So for example, if a Rafa Lin,
but he's still alive and I go pick
him up and, you know, take him out
and he's still alive, then the water is
okay.
Or
if he's running along the railing there and
a brick hits him in the head and
he dies from that and then he falls
in the water, he will he fell in
already dead, that also doesn't affect the water.
So it have to be
him falling in and dying in there. That's
assuming you don't see
any noticeable change in the water. Let's say
he fell in dead and he bled after
that and he's dead. Well, you see the
change. You thought about here, you don't see
a change. The water is still looks pure
to you except that there's a rat in
it.
So if the rat died in there and
you know that for sure, then it'll be
recommended for you to remove that water as
much as you have certainty that it,
it wasn't affected by by the dead rat
or the or the rat dying in the
water.
War.
Right?
And here he talks about which is not
really much of an issue for us anymore,
But if the, the tent they used to
carry water in,
in tanned,
skin,
pouches.
Right? They didn't have plastic, didn't have glass,
especially if you're traveling. So you have this
kind of, you know, 10
pouch animated animal, leather, animal skin. And so
the tanning process,
right, if you've ever seen something
that's been tanned but not has gone under
a sort of industrial process, you can actually
still smell the the
the leather of the animal in it. So
if you put water in such a a
thing,
then the smell might come to to the
water itself or maybe even affect the color.
In this case, they say that that doesn't
affect it. You can still use it because
it would pose a type of hardship,
to avoid that. So the vessel itself
carrying it if something of it affects it
then, this is not considered to be
a,
something that affects it and you can still
it's still viable.
Well,
I mean,
And he says here,
also that which is very difficult to avoid
in terms of bodies of water.
So he says
So
or
And this includes things that are not even
in the countryside.
So the countryside for people who use well
water,
things can fall in there.
Right? Like reeds,
sticks,
the leaves of trees and so forth, you
know, and if that falls in there, what
would do we do? We don't use that
water? They said no. This is something that's
difficult to avoid. So things are very difficult
to avoid, then this is considered from the
things that are forgivable or not.
So that would also include in modern day,
for example, the water that runs through our
pipes
that maybe has some treatment done to it,
some chlorine treatment or fluoride treatment or things
like this,
or just running through the pipes itself,
a slight color change or something like that,
then all of this is not considered to
be affecting the water in a negative way
that it's no longer viable. Because it's something
that's very difficult to avoid. We would not
be required to buy spring water for all
of our water needs in order to make
the deal. Unless it's a irregular occurrence,
right, and somehow the sewer water got mixed
with the
with the drinking water, which is not impossible,
let's just say for argument's sake, and that
was kind of a rare occurrence. Then in
that case, we would avoid that and and
we would have to make do with either
other sources of water or in the worst
case scenario, teyamu.
We wouldn't use the water almond, we would
make teyamu or dry operation.
Well, added to Safi also he mentions,
you know, the the this is again going
back to the well example, the the rope
that goes down in the well and you
use it to pull up. Right? That actually
goes inside the water or what if something
of that. And so all those things that
are kind of
just normal everyday occurrence would be difficult to
avoid,
then those things are not considered to be,
affecting the water in in any case.
Here, it's talking about used water, but here
used water means
that which has been used in a ritual
purification.
So let's say I don't have a drain
and I have like
a tray or a receptacle underneath, and I
make wudu and then the water drips from
my arms,
what about the water that falls in there?
What can we do with it?
Well, if none of its properties have been
changed,
can I use it? You can, but it's
it's it's reprehensible to do so. It's better
to use something else
if you have access to something else.
If you don't have access to something else,
and that's the only order that you have,
then this is preferable to use over Teyamdum,
for example.
But if you have access to other water,
then it would be better, to use that
other water.
So
Right? In other words, a small amount of
water. If it's a large amount of water,
well, like, taking into the pond, then there's
no there's no karahi.
There's no reparance to really about it, but
it's a small amount, like, just enough for
me to make my or my and I
capture it and someone else wants to use
it, this is the one that is considered
to be,
this light fuse.
Actually, I just described a completely different masala
to you in the book,
which she doesn't talk about here in that
in Ustaman.
But what I said is true about about
water that is,
he doesn't bring it up here, but it's
not in our problem,
which is the used water in in some
other type of,
Sahara.
Here, he's talking about
This is talking about
what if that animal
or something that just falls into it, not
an animal, something that just falls into it,
and you can tell there's no change, but
it's a small amount of water.
In this case, it's still viable to use,
but it's better to use something else just
to be on the safe side, but it's
still viable.
With a and then the next issue with
a
So,
here, the hadith of uladul ken, if a
dog puts its tongue into water that you
wanna use later on. Other schools of thought
like the Sheikh Hayya are kind of much
more
observant of the strictness of this meaning of
this hadith.
The Medici, on the other hand, didn't consider
it to be something that's obligatory.
So they said if, because they considered
the saliva of the dog to be thoughtful
unlike the other schools. So
for them, even if the saliva mixes with
of the dog mixes with the water, that's
not a an impure substance.
However,
it's it's recommended if the dog does do
that, that
we, you know, we we dump the water
and we wash
the vessel itself or the plate 7 times,
and not to include the dirt part because
the Medigay considered the dirt part, the 8th
time of dirt to be moparib.
It's it's mentioned in some hadith and not
mentioned in others, so they didn't consider that
to be something even recommended.
And then finally, which we already talked about,
And this is what I just talked about,
the mouse rat scenario.
If an animal that has,
a circulatory system like blood in it. In
other words, when it dies, these things can
come out of it. So not like a
beetle, not an ant,
not a scorpion,
but something like a mouse, a squirrel,
those type of animals.
If it falls into a well,
right? And it hasn't changed anything in the
well,
Right? Which is actually to get the surface
water of the well out.
Right? To dump it out.
Because
there is a suspicion that something of it
came out while it was dying in in
the water.
So we'll stop here for,
this session
next time Insha'Allah we'll go over at Taher
and Nijs,
the actual things that are considered to be
pure and impure.